6. Digital Diasporic Experiences in Digital Queer Spaces

Click and Kin ◽  
2016 ◽  
pp. 139-158
Keyword(s):  
Queer Spaces

Writing Rites

2010 ◽  
Vol 39 (4) ◽  
Author(s):  
Frederick Roden
Keyword(s):  
Religious Experience ◽  
Literature Classroom ◽  
Queer Spaces

This experiential essay interrogates the role of the literature classroom for teaching the diversity of religious experience. The secular humanities academy, and the secular humanities classroom, prove to be "queer" spaces for exploring religion: and strategic in demonstrating the breadth of its study.

Queering Delilah with Critical Theory and Gendered Bible Hermeneutics

2020 ◽  
pp. 493-507
Author(s):  
Caroline Blyth
Keyword(s):  
Critical Theory ◽  
Queer Theory ◽  
Femme Fatale ◽  
Reading Habits ◽  
Biblical Narrative ◽  
Queer Spaces ◽  
Holy Man

Close your eyes and think of Delilah. Whom do you see? What does she look like? More often than not, this biblical character is visualized in both interpretive traditions and cultural retellings of Judges 16 as a femme fatale par excellence—a fatal woman whose exotic feminine allure and lethal sexuality ultimately destroyed Samson, that most heroic Hebrew holy man. In this chapter, I use gender-queer theory to interrogate the very “straight” ways in which these retellings make sense of the multiple ambiguities surrounding Delilah’s character within the biblical narrative. I take an intersectional approach, interpreting Delilah’s sexuality, gender, and ethnicity through a queer lens to conjuring up a myriad of alternative performances that her persona may inhabit. By so doing, I invite readers into delightfully queer spaces in the text that challenge essentialist reading habits and bring to light critical theoretical insights about Delilah’s interpretive and cultural afterlives.

scholarly journals "Yes, the Evil Queen is Latina!": Racial dynamics of online femslash fandoms

2017 ◽  
Vol 24 ◽  
Author(s):  
Rukmini Pande ◽  
Swati Moitra
Keyword(s):  
Racial Identity ◽  
Blind Spot ◽  
Race And Racism ◽  
Multiple Loci ◽  
Online Spaces ◽  
Cultural Texts ◽  
Queer Spaces ◽  
Relationship Of ◽  
The Relationship ◽  
Communicative Space

Online media or participatory fandom has long been theorized as a unique creative and communicative space for women. Further, scholarly work has highlighted the possibility of it functioning as a space that is conducive to the articulation of queerness—both through transformative work and participant identity. However, this theorization has failed to account for the differential operations of these spaces when they are forced to deal with issues of race and racism. This essay argues that this is a significant blind spot as fannish spaces cannot but negotiate with the multiple loci of privilege and intersectional concerns that underpin their functioning. It therefore proposes a significant intervention in the study of the same, drawing our attention to the historically queer and oft-sidelined fannish spaces of femslash fandoms. This analysis seeks to locate the ways in which such queer spaces grapple with critiques of misogyny and homophobia in popular cultural texts and online spaces, as well as the problematics of race and racial identity within such spaces, focusing on the queer fan community built around the relationship of Regina Mills and Emma Swan, eponymously known as Swan Queen, in the television show Once Upon a Time (2011–).

“What They Had between Their Legs Was a Form of Cash”

2020 ◽  
Vol 46 (1) ◽  
pp. 62-78
Author(s):  
Alessio Ponzio
Keyword(s):  
Young Men ◽  
Italian Society ◽  
Male Youth ◽  
Clear Cut ◽  
Medical Institutions ◽  
The Media ◽  
The 1950S ◽  
Mass Circulation ◽  
Queer Spaces ◽  
Bear Witness

This article, showing how ubiquitous male youth prostitution was in 1950s Italy, exposes the pederastic and (homo)sexual vivacity of this decade. Moreover, this article also suggests that even if police, the media, and medical institutions were trying to crystallize a rigid chasm between homo- and heterosexuality, there were still forces in Italian society that resisted such strict categorization. The young hustlers described by contemporary observers bear witness to the sexual flexibility of the 1950s in Italy. These youths inhabited queer spaces lacking a clear-cut hetero–homo divide, spaces where “modern” sexological categories and identities had not yet entered. Prior to the mass circulation of rigid sexual labels, it was still possible for many Italian boys, youths, and young men to dwell in liminal queer spaces. The exchange of money purified their acts, guaranteed their maleness, and effaced potential stigmatization.

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